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Previous issue Next issue. I gladly make this confession in quite a number of instances. In the earlier days of my ministry, when there was a true heart-hunger for God's fullest and best for my life, I was greatly inspired and helped by the life and ministry of such greatly-used servants of God as Dr. Gordon of Boston , Dr. Pierson of Philadelphia originally , Dr. Campbell Morgan, and others.
In my earliest days of ministry a little book came into my hand with some messages by Dr. I have forgotten its title and have quite lost trace of it. But it opened my eyes to a new level of spiritual life, and was like the door into a spiritual world of which I knew very little. When in Boston in my first visit to that country I made a point of visiting the church Clarendon where Dr.
Gordon fulfilled his main life-work. I was deeply disappointed at finding nothing that spoke of my dear spiritual benefactor, but I pursued him in his books, which I found in Philadelphia. I am giving the substance of that 'dream' here, with its larger context and purpose. Of the hundreds which have come in the night season I cannot remember one which has proved to have had any prophetic significance either for good or ill. As a rule, moreover, dreams are incongruous rather than serious, a jumble of impossible conditions in which persons and things utterly remote and unconnected are brought together in a single scene.
But the one which I now describe was unlike any other within my remembrance in that it was so orderly in its movement, so consistent in its parts, and so fitly framed together as a whole. I recognize it only as a dream; and yet I confess that the impression of it was so vivid that in spite of myself memory brings it back to me again and again, as though it were an actual occurrence in my personal history.
His was undeniably a real, divinely given, and supernatural vision. But from the ecstasy of it, wherein he was caught up into paradise and heard unspeakable words, he immediately lets himself down to the common level of discipleship. No, the dream is not repeated as though it were credentials of peculiar saintship, or as though by it God had favoured me with a supernatural revelation; but because it contains a simple and obvious lesson, out of which the entire book which we are now writing has been evolved.
I was in the pulpit before a full congregation, just ready to begin my sermon, when a stranger entered and passed slowly up the left aisle of the church looking first to the one side and then to the other as though silently asking with his eyes that some one would give him a seat.
He had proceeded nearly half-way up the aisle when a gentleman stepped out and offered him a place in his pew, which was quietly accepted.
Excepting the face and features of the stranger, everything in the scene is distinctly remembered -- the number of the pew, the Christian man who offered its hospitality, the exact seat which was occupied.
Only the countenance of the visitor could never be recalled. That his face wore a peculiarly serious look, as of one who had known some great sorrow, is clearly impressed on my mind. His bearing, too, was exceedingly humble, his dress poor and plain, and from the beginning to the end of the service he gave the most respectful attention to the preacher. Immediately as I began my sermon my attention became riveted on this hearer.
If I would avert my eyes from him for a moment they would instinctively return to him, so that he held my attention rather than I held his till the discourse was ended. But after the benediction had been given the departing congregation filed into the aisles and before I could reach him the visitor had left the house.
The gentleman with whom he had sat remained behind, however; and approaching him with great eagerness I asked: It was Jesus of Nazareth. I was so desirous to speak with Him. He has been here today, and no doubt He will come again. As when a strong current is suddenly checked, the stream rolls back upon itself and is choked in its own foam, so the intense curiosity which had been going out toward the mysterious hearer now returned upon the preacher: What was I saying?
Was I preaching on some popular theme in order to catch the ear of the public? Well, thank God, it was of Himself I was speaking. However imperfectly done, it was Christ and Him crucified whom I was holding up this morning. But in what spirit did I preach? Was it 'Christ crucified preached in a crucified style'?
Or did the preacher magnify himself while exalting Christ? So anxious and painful did these questionings become that I was about to ask the brother with whom He had sat if the Lord had said anything to him concerning the sermon, but a sense of propriety and self-respect at once checked the suggestion.
Then immediately other questions began with equal vehemence to crowd into the mind. How was He impressed with the music and the order of the worship? This though in sleep, was recognized as such by the dreamer -- a lifetime, almost an eternity of interest crowded into a single solemn moment.
While I had been preaching for a half-hour He had been here and listening who could have told me all this and infinitely more -- and my eyes had been holden that I knew Him not; and now He had gone. No, it was not a dream. It was a vision of the deepest reality, a miniature of an actual ministry, verifying the statement often repeated that sometimes we are most awake toward God when we are asleep toward the world. Gordon as inspiring him to write on "He will come again".
But what of the larger context? Firstly, its effect upon myself. The effect has been to make me always -- in leading any service -- keep as high and reverent a level as possible. To maintain a dignity, respect, and 'good taste' worthy of such an honourable presence as that of our Lord.
The result is that anything 'cheap', undignified 'loose', in leadership is very abhorrent to me, although I trust that I am not haughty and superior. This leads to my real purpose in writing in this way. In another place in this little paper we have had to dwell upon the very low behaviour of some Christians in the Church at Corinth. It is a picture of behaviour -- especially in the Assembly -- which is so very unworthy of Christ and would seem to imply an almost total loss of the sense of His presence.
Do you not feel, dear friends, that there is a lot of room for a recovered sense of reverence and dignity in our gatherings? Should this be artificial, induced by dim light, soft music, stained glass windows, and solemn procession? Our Lord -- the glorious Son of God, Creator of all things, exalted above all dignities in the universe, destined to be the sovereign Ruler of the universe -- has said: The noisy chatter before and immediately after 'worship'?
I dare not list the things which would not be if there was a due respect for His presence. Gordon may have spoken of Him as "Jesus of Nazareth", and referred to His lowly appearance, but when he realized who had been present he was almost devastated with shame and self-confusion.
Are we such victims of our natural senses, our eyesight, that because we do not see Him in the flesh, we are without spiritual sensibility? When we ask Him to be present do we really realize who it is that we invite?
What would we do if we knew that some very high dignitary in this world was coming amongst us? I am sure that we should derive much more blessing from His presence if we were more "in the Spirit" of that presence. But, not only on one day in the week, and when we 'go to church', but we ask for His presence always.
This is my word of appeal. The book with this title has been out of print for some time, but we are frequently being asked for it. There are some difficulties in reprinting at present. We have several waiting to go to the printers, but the Lord will have to facilitate in the matter.
We do feel that this book, The Battle for Life, has a vital message for our time, and we have therefore decided to reproduce it in A Witness and a Testimony. This will, of course, take some considerable time, so we shall keep in mind the reprinting of the whole book as soon as it is possible.
Notice of this will be given well ahead. There are some slight alterations and additions in its form as here. BY way of a brief introductory word let us focus your attention upon what we feel to be the Lord's concern with His people at this time. In the second and third chapters of the Book of the Revelation we have the Lord's survey of the seven churches. As those eyes that are as a flame of fire peer into the inner spiritual state and lay bare the condition -- analyse, dissect, separate, place on the two sides of debit and credit, and form and pass their final verdict -- we see one thing to be at issue with regard to them all.
There may be particular differences in them; the aspects may vary; the elements may be very different: The issue for every one of these churches was whether, under the Lord's permission, they could remain as true witnesses, and whether they could continue as really representing Him. The Lord had them before Him -- shall we say, had them in His hand -- and was determining whether He could keep them or whether He would have to put them away; whether He would have to "remove the lampstand out of its place" Revelation 2: So that the question was clearly one of continuing in relation to the Lord's intended purpose or of losing its position.
We have seen bodies cross the sky at night, coming from afar, gaining in brilliance, it seemed, as they came nearer, flashing on their way, and then disappearing altogether from view in the darkness of the night. Here are "stars" brought in by the eternal counsels of God, flashing in with the glory of His grace, some of them to cease to fulfil those counsels.
The question concerning every instrumentality raised up by God in relation to His purpose is: How far can He go on with it? It is evident that there are things which do not justify Him in wholly supporting some instrumentalities which He originally raised up and used. These letters make those things clear. In the first place, the fact that God originally raised up an instrumentality, that it came from Him and was His work initially, does not justify Him in keeping it indefinitely.
That is made quite clear. We should take serious account of the fact that, because God raised up a thing, it does not mean that He must of necessity keep that thing right through unconditionally, that is, no matter what its state or character may be eventually or in the course of time.
Further, the fact that an instrument has had a wonderful history of devotion to Him and has at some time been a very real and full expression of His grace and power, does not resolve itself into a claim upon Him, and He does not regard Himself as under any obligation to preserve it indefinitely.
But we have to press the point still further. Because at any given time many commendable things are to be seen in an instrumentality, which the Lord Himself may praise -- and there may be not a few such things -- nevertheless, this record shows that even they do not justify God in preserving it in its former place; even the presence of such comparatively good things does not mean that He may never consider putting them out of their original place, or that He is bound to refrain from doing so.
There are many things which continue to exist and serve a purpose, but have lost their place in their original value to the Lord. That is a very thorough sifting of everything. It might be thought that if God raised up a thing, if it came in the first place from His own hand; if God had used it and blessed it; if it had shown the features and characteristics of His grace and His love; if that instrumentality still had in it many commendable things which God, looking with His eyes as a flame, could approve of, surely that is enough to argue for its continuance in the fullness of His blessing?
You understand that we are speaking about instrumentalities.
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